Body and Soul PDF

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BODY AND SOUL:

A Mystics Perspective on Physics and MetaphysicsCopyright May, 2009 by Swami Abhayananda

ntroduction

Scientific knowledge, that is, empirical knowledge, of our phenomenal world, has proceeded over tyears and centuries, so that much of what was once a matter for speculation and myth has given wa

o a vast body of reliable knowledge currently available to everyone. But the accumulation of suchknowledge took a great deal of time, effort, and perseverence on the part of those who ferreted it ou

from its secret recesses. Think, for example, how long men struggled to know the conditions andorder of movement found in the solar system, and how many false theories preceded our eventual

understanding. Today, the vision of man reaches to the furthest limits of the universe.

A similar struggle has played out in mans attempt to comprehend the invisible elements of the

universal order which exist beyond our senses. In this endeavor too, the struggle has been long andarduous, and much still remains to be uncovered, but some advances also have been made. Such

problems cannot be solved, or even investigated, however, solely from the perspective of reason anobservation; they require the gleanings from the personal intuition and visionary experience of the

countless mystics who have seen into the subtle realms of universal manifestation.

t is the consistent nature of the unitive visionary experience, occurring to numerous souls over a gr

expanse of time, that provides insight into the nature of our Source and the manifestation of ouruniverse. Without the accumulation of many common experiences of a supersensual reality, wewould have no real clue as to our true nature, but only the endless arguments between faith-based

partisans and secular rationalists. Merely our powers of observation and imagination alone are simnot adequate to the task. It is visionary experience, obtained through contemplation or meditation,

hat reveals to us the true nature of our own selves and the universe in which we live.

I.

Soul

would like to begin by focusing on what has come to be known as the mind-body problem:

When we attempt to comprehend the reality in which we live, we are faced with a two-sided

appearance, one consisting of Energy (or matter), and one of Consciousness (or soul). From anempirical point of view, this universe is comprised of an Energy-field that was initiated 14 billion

years ago. The body-brain complex that I call mine is a nested holon within that Energy-field, anconsists entirely of matter generated by that Energy-field. But there is no doubt that there is a subtl

eality that we know as mind, or consciousness, and that we refer to as I. The assumption of


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materialists that this consciousness is merely an epiphenomenon of material interactions in the brainimply not tenable.

Everyone experiences themselves as both body and mind, and the difference in the characteristics o

hese two is recognized by everyone. Many conclude, as Descartes did, that God created twocomplementary substances: a subtle one of spirit, or soul, that manifests as a subjective conscious

awareness; and a coarser one of matter, or body. And that, at human conception or birth, the two aroined, and then, at the cessation of life in the body, they separate. At death, the body returns to its

elements, eventually decaying back into its original Energy state, while the soul continues to live inubtle Spirit realm, until such time as, according to some, it is re-embodied in a newly born creature

or, according to others, it is relegated eternally to a place of punishment or reward, depending on thdeserts accumulated in its earthly sojourn. This dualistic scheme is all very reasonable, and very ne

here is the material world, and the spiritual world, both made of God-stuff, but of different kinds.They combine and interpenetrate during the lifetime of the body, and then separate when the body i

no longer an apt host.

Every mystical theology agrees with this conception of a dual-faceted Divine Reality, consisting of

ranscendent Mind, or Consciousness, which is the unborn Source of all, and an active Energy

emanating from that absolute Consciousness, by which the immanent universe of forms is mademanifest. These two aspects of Reality have been given innumerable names throughout the course

history, such asPurusha andPrakrti, Brahman andMaya,Shiva and Shakti,Jahveh and Chokmah,Theos andLogos, Tao and Teh,Dharmakaya and Samsara,Haqq andKhalq, and on and on.

This classic Spirit-Matter dualism is not only the conventional Eastern metaphysical view; it has behe conventional Western metaphysical view since Pythagorus and Plato, on through the

Neoplatonists, Hermetics, and Jews, carried forward by Christianity and Islam, and reaffirmedanalytically in the seventeenth century by Rene Descartes. Its rationality and broad acceptance has

firmly established this Spirit-Matter dualism in the depths of our collective psyche. And, of courses only ones mystical experience of identity with the Eternal that effectively puts an end to this

duality.

Nevertheless, the question of the nature of the soul, the individualsoul, is still very much a matter fdebate, perhaps more so for those who have experienced the unitive vision than for those who have

not. I, myself, struggled with the notion of individualized souls for a very long time, as the existencof souls seemed to be contradicted by my visionary experience, my spiritual revelation. In that

contemplative experience, my consciousness was suddenly expanded so that I became aware of

myself as all-pervasive, beyond time, and indivisible.

n this newly changed awareness, I was identical with the one cosmic energy and

consciousness that constituted this entire universe and all beings in it. There was no duality of


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Spirit and Matter, of soul and body. It was clear that I was one undivided essence that wasboth consciousness andthe energy comprising form. MyI was seen to be the I of every

conscious being as well as of every inanimate object within this universe. It is an I beyondime and place that fills all spatio-temporal beings with life and awareness, even though I may

mistakenly attribute that I exclusively to this individual body-brain complex.

More than that, as the focus of my concentration continued, I could see into the depths of my all-pervading self to know the unmanifest source, the transcendent Absolute, as the very font of all

origination. I say that Isaw,but it was not the seeing by a subject of an object, a second; rather, it wa recognition of my own transcendent nature, my own true Self. What I saw, I saw through identity

with it rather than as a seer separate from the seen.

n this visionary experience I saw no separate soulneither my own nor anyone elses; butexperienced my identity as the unmanifest One and the universal chit-shakti, the all-inclusive

Consciousness-Energy, that manifests all this universe of forms, including the form I am accustomeo calling my own. Clearly, there was nothing but the Divine and His creative Energy, with no

ense of a separate personal soul-identity. But in reflecting on this experience in the ensuing years,

many questions remained. My reason told me that souls exist; yet my visionary (spiritual) experien

old me otherwise. For, in that unitive mystical experience, I had not seen a soul, or even theuggestion of a soul.

Now, at last, the truth has dawned on me: The soul is not experienced in the unitive vision because

oul is the experiencer! It is seeing what is above it, namely its prior: the creative aspect of God, th

Divine Mind, which is its undifferentiated source. It glimpses also that which is prior to the DivineMind, namely, the Absolute, the One, through the Divine Mind. The individualized soul is that in u

which is conscious of limited selfhood; and it is that which is silenced and made transparent, negaten the visionary experience of its source, the Divine Mind.

Whats remarkable to me is that the great third century Roman mystic-philosopher, Plotinus

205-270 C.E.), had explained this almost eighteen hundred years ago, and I had not understood. Fhose unfamiliar with the writings of Plotinus, let me briefly explain his metaphysics: It is not a

metaphysics based solely on rational speculation, like some others, but one that is based on his ownunitary vision in the contemplative state. Plotinus explains that the successive realms of Spirit are

hree: the One, The Divine Mind (Nous), and Soul. He describes them as analogous to the successitages of radiation expanding from the Sun. Here are his own words:

There exists a Principle which transcends Being; this is The One, Upon The

One follows immediately the Principle which is at once Being and the DivineMind. Third comes the Principle, Soul. . . . Thus our soul, too, is a divine thing,

belonging to another order than sense; . . .1


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t must be noted that, in this representation by Plotinus, these three principles are not to be

hought of as separate, independent entities; it is a causalprogression only. It is the One whosecreative Power is called the Divine Mind; and it is the creative Power of the One whose

adiance spreads as Soul. Despite the names given to these layers, there is never anything buthe One, and only the One, filling all.

The One represents for Plotinus the transcendent Absolute, the Unmanifest Ground, the

eternal Godhead. It is what in the Vedic tradition has been called Brahman, in the Taoistradition the Tao, and in the Christian writings of Meister Eckhart, Gottheit. The active

principle, the creative Power of the One, Plotinus calls The Divine Mind (Nous). And Souls the radiation of the Divine Mind into the intelligible as well as the phenomenal universe.

Plotinus pointed out in hisEnneads that the Absolute, who is the ultimate Source and foundation of

all, cannot be described or even named accurately, since He/It is prior to all qualities, prior even to

designation of Being. Nonetheless, he names It the One, or he uses Platos previous designatio

the Good. But he is always quick to stipulate that any descriptive name limits and qualifies theAbsolute, and thereby misrepresents It. This judgement has been seconded by many other respected

authorities after him.

Today, we use the word God or Godhead to represent the indescribable One, with the

understanding that this too is merely a shorthand pointer to That which can never be conceived orexpressed by the human mind. God may be directly experienced, but never adequately captured in

hought or language. For this reason, a clear and rational comprehension or description of the One concealed from our understanding. We see now, said Saint Paul, but vaguely, as through a

darkened glass; but then (meaning: when we have direct vision of God) we shall see as though faceface.

While the One cannot be described or clearly comprehended, nonetheless, we can get a sense of It b

analogy with our own nature, since we are made in Its image. Like the eternal Consciousness, ourown individual consciousness is one and unchanging, while the energetic outpouring of thought is

multiple and subject to flux. Our thoughts are contained as potentiality in our own consciousnesswhich is their substratum and source, and yet these thoughts, even when given expression, do not in

any way affect that consciousness, any more than clouds passing through the sky alters or affects th

ky. This, I believe, is analogous to the unity of the One and Its creative Power; for while the One

emains transcendent, unaltered, and unaffected, Its energetic outpouring of creativity continuesapace.


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And so we are able to recognize these two aspects of our own minds as in some way comparable tohe two aspects of God: the One (the pure Absolute), and His creative Power. They are not two

eparate entities, of course, any more than those two aspects of our own minds are separated. Theyare one, yet they have a semblance of duality, since one is causallyprimary to the other, just as, wh

he Sun and the light it radiates are one, the Sun is primary to its radiance.

The Divine Mind is the first Act of The One and the first Existence; The Oneremains stationary within Itself, but the Divine Mind acts in relation to It and, as it

were, lives about It. And the Soul, outside, circles around the Divine Mind, and bygazing upon it, seeing into the depths of it, through it sees God.2

According to Plotinus, we may think of Soul as a spreading Field of radiation from the Divine Min

It is the outspreading light of Divine Intelligence, the invisible radiation of Consciousness-Energythat manifests as the intelligible (spiritual) world. Soul is one undivided radiance, and though it

contains souls, they are as yet unmanifest, undifferentiated. Soul does not consist of an etherealsubstance; it is a projection of the conscious intelligence of the Divine Mind. To fashion for its

offspring a place of activity, the Divine Mind projects a universe of substance: a periodically

appearing world of matter, in which Soul is disposed to play.

To accomplish this, the Divine Mind sends forth a sudden great burst of Light with the capability o

transforming into an expanding world of malleable material substance in which Soul may inhere, awhich it may set in order according to its own designs. Soul, the amorphous realm of multiple idea

now has a playground where it may temporarily inhabit substantial forms, and act out its many

fantasies to its hearts content.

Plotinus regards Soul as the intelligent organizing principle that impresses its order uponmatter, organizing matter wave-particles into structures such as atoms, molecules, cells; and

organizing them into microbiological structures such as amoeba and bacteria, into vegetationand aquatic creatures, becoming the very life-pulse of all that lives and moves. Matter alone

has no abilities such as these; it is Soul that permeates the expanding heavens and earth,bringing organization into matter and enabling replication and evolutionary change. Soul is the

guiding intelligence, the evolutionary force, and the breath of Life permeating all the universe.

From the perspective of materialistic science or scientific materialism, the question of how life aroson earth appears to be one of the greatest mysteries. And, clearly, if we attempt to explain the arisin

of the phenomena of life on earth, relying solely on the physical sciences and our rational faculties,

un into many difficult-to-answer questions.

We may assume that the original creative act by the transcendent Spirit was the instigation of a grea

burst of Energy in the form of light radiation, which generated matter through the spontaneous


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process of energy-matter transformation, thus forming the universe of time and space. But in orderaccount for the development from inorganic matter (minerals, gases, and liquids) to micro-organism

hat resulted in bacterial and vegetative life arising on earth, we need to assume some ratheremarkable additional transformations. However, no one can account for how the mere handful of

ngredients existing on earth prior to the existence of life might have spontaneously produced livingorganisms.

Our present evolutionary theory, including the understanding of natural selection and the spontaneo

mutation of genes, begins with the transformations that occurred from simple microbiological formmore complex animal forms, and subsequently to humans. But the prior elementary transformation

from mineral to vegetable and microbial life forms, are wholly unexplained. The causal progressioof those elementary transformations represents a gap or missing link in the evolutionary story

beginning with matter-bearing light and culminating in man) that materialistic science is currentlyunable to bridge. Despite a couple of centuries of active scientific research, the transformation from

norganic to organic matter has not been observed to occur, and no one can account for its havingoccurred.

think it is entirely possible that we may never fully understand the details of the transformations

which gave rise to life on earth, but of this much we may be certain: The one eternal ConsciousnessHe whom we call God, radiates His own Life as Soul into all that is created. That God-essence, tha

Soul, is the Life in all life-forms. He is the substratum of all that lives and breathes, of all that isentient and aware, and of all that appears in our world. He is the only Awareness, filling the entire

universe, enlivening, animating, and constituting the consciousness of all beings. Lifein fact, all

existence, including the material entropy we call deathis contained in and supported by His Life.

The essence of life cannot, therefore, be reduced simply to the complexity of any materialtructure, but is attributable only to the one transcendent and eternal Source of all. Life arose

on earth by His power, enlivening matter through His extension as Soul in order to manifest Hisown Life in among the stars. Soul pours itself into individual forms, enlivening them and

becoming thereby individualized souls.

II.

Individualized SoulsWe are all cognizant that each of us is an individual soul that is distinct and unique in its

development and experience, and, in the manifest world, has an identity of its own, regardless

of its unitive identity with other souls in the one Oversoul. This simultaneous unity and

multiplicity is readily acknowledged by Plotinus; but neither he nor any other has been able toatisfactorily explain the manner in which the one Soul becomes a multitude of individualized


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ouls; how Soul, though one and indivisible, is also, at the same time, divisible and manifold,becoming separate, individually responsible, souls.

That such individualized souls exist is clearly evident to us who know ourselves as separate,

ndividualized, self-governing, units of self-awareness. We may understand that Soul is nothingess than an emanate of the Divine consciousness; and yet, we must also acknowledge that each

ouls perspective is unique. Differences in perspective seem to arise and persist through theaccumulation of individual experience, inference, and intent. And so there appears a multitude

of souls, united in the Divine Consciousness, but separate in manifestation. Body-bound soulsformulate desires and set out to fulfil them in the (lower) material world, thereby losing sight of

heir Divinity. And so, in place of the one Soul, which is truly their common Source andReality, a multitude of separate selves comes into existence, each driven by its own independent

desires and circumstances.

These individualized souls, one can plainly see, are founded on error; they are cases of mistakendentity. Nonetheless, they have a certain kind of reality, just as dreams do; they are transient

dea-forms that continue to inhabit bodies, and pass through experiences that over time quite

naturally instruct those individualized souls in the error of their ways, and return them by

various and sundry ways to the awareness of their true nature, guiding them by the most blessedpath to the reformation of their loving intent and the restoration of their natural bliss. This is

known as the evolution of the soul.

The Divine Mind, in its infinite wisdom, allows more than one incarnation for the soul to

raverse this evolutionary path. The souls excursion into the material realm is frought withdifficulties and dangers, and may bring with it many painful or dreadful impressions. These

must be resolved and released in order for the soul to regain its blissful freedom. And so theprocess of soul-evolution may be prolonged and stretched over a number of soul-incarnations.

Whatever necessity requires will inevitably find a means for its accomplishment in theevolutionary journey toward truth and freedom.

Jesus put it well when he said, You shall know the Truth, and the Truth shall make you free.

According to this understanding, a man is free insofar as he is cognizant of his essential identitywith the Highest, and bound when he departs from the knowledge and awareness of his

Divinity, identifying with the body/soul complex. He then succumbs to the rule of earthlynecessity, and is moved willy-nilly by the causative forces inherent in Nature. He has the power,

as the Divine Self, to will freely, unencumbered, uncompelled by circumstance; and, for that

eason is responsible for his individual actions. All souls are linked by inclusion to the one Soul,

and by extension to the Divine Mind; but only he who is cognizant, aware, of his Divinedentity, is truly free.


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Meanwhile, along the way, in the souls evolutionary journey, an inescapable justice continuallyoperates. As Jesus warned, Be not deceived: God is not mocked; for whatsoever you sow, that

hall you also reap. Plotinus, acknowledging this same universal law of justice, then known asadrastieia, and today known as the law of actions, or karma, says:

No one can ever escape the suffering entailed by ill deeds done. The divine law is

ineluctable, carrying bound up, as one with it, the fore-ordained execution of its doom.The sufferer, all unaware, is swept onward towards his due, hurried always by the restless

driving of his errors, until at last, wearied out by that against which he struggled, he fallsinto his fit place and, by self-chosen movement, is brought to the lot he never chose. And

the law decrees, also, the intensity and the duration of the suffering while it carries withit, too, the lifting of chastisement and the faculty of rising form those places of painall

by power of the harmony that maintains the universal scheme 3

Thus a man, once a ruler, will be made a slave because he abused his power and becausethe fall is to his future good. Those who have misused money will be made poorand to

the good poverty is no hindrance. Those who have unjustly killed, are killed in turn,

unjustly as regards the murderer but justly as regards the victim, and those who are to

suffer are thrown into the path of those who adminster the merited treatment.

It is not an accident that makes a man a slave; no one is prisoner by chance. Every bodilyoutrage has its due cause. The man once did what he now suffers. A man who murders

his mother will become a woman and be murdered by a son. A man who wrongs a

woman will become a woman, to be wronged. 4

We humans are, undoubtedly, of a two-fold nature: we are, in essence, identical with the DivConsciousness, our Divine Self, which assures us of a free will; and we are only secondarily projec

ouls, with their accompanying karmic tendencies. We are a combination, a duality, of identities:are the Divine Self, and we are also the projected (superimposed) individual soul (jiva). Our essen

he one Divine Consciousness, is the only true I in all the universe and beyond; It is everyoneternal Identity. But, by Gods mysterious Power of illusion (Maya), everyone born into this wo

akes on a limited set of characteristics as well, constituting the limited temporal identity of eaotherwise known as thejiva, or individualized soul. According to that souls previous history and

corresponding mental tendencies, the characteristics of each soul are made manifest.

The soul is in essence the Divine, but as it appears within the material universe, it manifests

both the Divine and the illusoryjust as in a dream, we partake of both our true conscious

elves and an illusory self. The analogy is exceedingly apt, as in both instances, we retain ourfundamental reality, while operating in an illusory imaged reality. The individual soul is, to a

great degree, who we experience ourselves to be in this world; and we operate in this life from


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he past karmic tendencies we embody. However, at a more fundamental level, we are identicalwith the Divine Self, which comprises our freedom to will and act from a level of consciousness

beyond our soul properties and characteristics. The past karmic tendencies are very powerful inheir influence; and they can lead us where we dont necessarily want to go, unless we are able

o identify with our true nature as the Divine Self and turn those inherent tendencies to Divinepurposes.

Here is Plotinus again, with some pertinent comments on this subject:

If man were nothing more than a made thing, acting and acted upon according to

a fixed Nature, he could be no more subject to reproach and punishment than themere animals. But as the scheme holds, man is singled out for condemnation when

he does evil; and this with justice. For he is no mere thing made to rigid plan; hisnature contains a Principle apart and free. 5 This, no mean Principle, is a first-

hand Cause, bodiless and therefore supreme over itself, free, beyond the reach ofCosmic Cause.6

We may indeed identify solely with our projected self as an individualized soul;

[But] there is another [higher] life, emancipated, whose quality is progression

towards the higher realm, towards the Good and Divine, towards that Principlewhich no one possesses except by deliberate usage. One may appropriate [this

Higher Principle], becoming, each personally, the higher, the beautiful, the

Godlike; For every human Being is of a twofold character: there is thatcompromise-total [consisting of soul conjoined to body], and there is the authentic

Man [the divine Self]. 7

The great Vedantic sage, Shankaracharya, taught, the soul is in reality none other than Brahmjivo brahmaiva naparah). And this is true; for, in essence, the soul is identical with the transcend

Source of all, and is supremely, absolutely, free. In its transcendent aspect, it is always frmmutable and unaffected by the bodily conditions or worldly circumstances of individu

However, when the soul identifies with the conditional, it is bound; it is subject to being carried alon the floodwaters of the archetypal forces of Nature. Only when it knows and identifies with the O

he Divine Self, does it realize and manifest its true freedom. This is the view of Vedanta, and basis for its concept of liberation; and this is the view of Plotinus as well.

Soul is the essential radiance of the Divine Mind, and individualized souls partake of that same

eality, though by their connection to body, they are confined to time and space. These souls,enamored of the material world, become disoriented, bound by their own attachment to matter;

but by a deliberate reversal of its intention, an individualized soul is able to look back within


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tself and see its Origin, thereby regaining awareness of its true identity. Since both Soul andMatter are the Thought-products of the Divine Mind, and both consist of the Divine essence, an

ndividual soul inhabiting a body may look within and come to realize that both its consciouself and its material casing consist of the one Divine Mind; that truly he is nothing else but that

one eternal Reality.

Plotinus describes, from his own experience, the vision of a soul turned inward to its ownSource:

Once pure in the Spirit realm, [gazing intently inward toward the Divine Mind] the

soul too possesses that same unchangeableness: for it possesses identity of essence.When it is in that region it must of necessity enter into oneness with the Divine

Mind by the sheer fact of its self-orientation, for by that intention all intervaldisappears; the soul advances and is taken into unison, and in that association

becomes one with the Divine Mindbut not to its own destruction: the two areone, and [yet] two. In such a state there is no question of stage and change. The

soul, motionless, would be intent upon its intellectual act, and in possession,

simultaneously, of its self-awareness; for it has become one simultaneous existence

with the Supreme. 8

Here is no longer a duality but a two-in-one; for, so long as the presence holds, alldistinction fades. It is as lover and beloved here [on earth], in a copy of that union,

long to blend. The soul has now no further awareness of being in body and will

give herself no foreign name, not man, not living being, not Being, not All. Anyobservation of such things falls away; the soul has neither time nor taste for them.

This she sought and This she has found and on This she looks and not uponherself; and who she is that looks she has not leisure to know.

Once There she will barter for This nothing the universe holds; not though one

would make over the heavens entire to her. There is nothing higher than this,nothing of more good. Above This there is no passing; all the rest, however lofty,

lies on the downward path. She is of perfect judgment and knows that This washer quest, that nothing is higher. 9

The soul wishes to remain forever in that unitive vision,

But it leaves that conjunction; it cannot suffer that unity; it falls in love with its

own powers and possessions, and desires to stand apart; it leans outward, so tospeak: then, it appears to acquire a memory of itself [as an individualized soul once

again].10


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My own experience of this unitary vision was identical in all respects with that of Plotinus, and I

agreed with his conclusions; but I was puzzled regardingsouls. There was nosoulin my (mystical)vision! There was no soul in that vision because the soul, in its vision of its prior, is taken into

unison with its prior, the Divine Mind, and is made transparent and unaware of itself as somethingapart. It is the soul that isseeing, experiencing its underlying source, its subtler Self, as a waves

ense of individuality might disappear as it becomes aware it is the ocean. Likewise, the soul mergen the Divine Mind doesnt see any othersouls, because the Divine Mind is causallypriorto the

manifestation of souls.

Dualityall dualitycomes into existence with the separation of the soul-identity from the DivineMind identity. Then, instead of the one all-inclusive Identity, there are two identities: an I and a

Thou. From this initial duality, all other dualities are born: the dualities associated with time andpace, such as now and then, or here and there or near and far, night and day; the

dualities associated with personal identity, such as life and death, pleasure and pain, joyand sorrow, sound and silence, moving and still; and the dualities associated with

possessiveness, such as mine and yours, love and hate. All these are born from the

establishment of an identity, an I, separate from and other than the one all-inclusive Mind. 11

When the separate soul-identity is once again merged in the one Divine Mind, all these duali

disappear. Time and space also disappear, and all is Eternity once again. No I, no Thou, no nowhen. In its vision of the Divine Mind, the soul, now transparent, sees its own eternal Self. The s

sees now that: I am all-pervading, I am the one Consciousness-Energy constituting all minds

bodies and all this universe, wherein all things move together of one accord and by a universal assAnd this liberating knowledge and the conviction of its eternal and indivisible identity remains wit

always.

III.

Body

Let us now turn to the question of how our bodies as well as this entire material universe came to beThough we cant say anything intelligible about the Absolute, the One, we are able to speak about t

creative power, the Divine Mindwhat may be regarded as the Creator aspect of God. Mysticalvision reveals that the Divine Mind breathes forth Its Radiance of Energy in a cyclic manner,

enjoying a period of cosmic manifestation, followed by a period wherein the manifested Energy thaforms the cosmos is withdrawn, much as in our own human experience a breath is exhaled and

alternatively inhaled. From our human perspective, these periods of cosmic manifestation and

withdrawal endure for tens of billions of annual revolutions of our earth in its eliptical path around

Sun. But from the perspective of the Eternal, these periods last but the space of a breath.


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The cyclic initiation of this Divine breath is manifest as the Big Bang or Great Radiance by whihe phenomenal universe is produced. It releases an immense radiation of Energy in the form of an

electromagnetic Field that results in the formation of elementary bonding particles of matter, whichhen form the stars, galaxies, life forms, and eventually us. Since we partake of both the evolutiona

Energy and the Consciousness inherent in Soul, we are comprised of, and contain within us, a dual-idedness: we have both a material and a mental constituency; we are both body (evolved Energy) a

mind (Consciousness, or Soul).

Though these two aspects of our being appear to be separate, they are in fact one. Both Consciousnand Energy are constituents of the manifestory Power of God, and so are integrally manifest in us a

well. At the end of the universal cycle, all material forms revert to Energy, which ceases itsransformations and merges into the one Consciousness of the Divine Mind. Soul also reverts to tha

one Consciousness. They were never two; they are merely twin aspects of His projective Power. Ahe end of its manifestory cycle, the Divine Mind of the One rests, prior to projecting once again an

apparent universe of conscious souls and forms, another seeming duality upon His oneness.

n order to understand how the material universe comes to be, we must first demolish some popular

myths: Contemporary cosmological science has ingrained in us the idea that this manifest universe

he product of the explosion of an extremely dense speck of condensed matter that just happened tofloating in the eternal void prior to the Big Bang. This dimensionless point of infinite density is

eferred to by physicists as asingularity. The concept of a singularity came about as a result of thattempt to mentally run the expansion of the universe in reverse, whereby we see in our imagination

as in the rewinding of a film, this expanded matter brought back into a proximity which at some po

becomes an infinite density, compacted into a single point; hence, a singularity. But that is merehe picture that the imagination offers in its attempt to envision a reversal of the present universal

expansion. It is not necessarily true, however, that our universe actually began as an infinitely denspoint.

Some theorists speculate that perhaps there was no singularity, but instead a quantum vacuum,

eething with activity; and the fluctuating activity of the quanta in this vacuum spontaneouslyproduced matter particles, and hence the manifestation of the entire material universe. But this theo

eaves open the question of from whence came this quantum vacuum and all these fluctuatingquanta? just as the singularity theory begs the question of from whence came this singularity?

Having been graced, in the contemplative state, with a unitive vision of the transcendent Reality, I

dismiss both the singularity theory and the quantum fluctuation theory. Rather, it is my contention,

my certainty, based on that spiritual revelation, that the universe originated in the eternal

Consciousness of God, and was initiated by His Divine Power, or Energy, in the manner of anexpiration and subsequent inspiration on the part of that eternal Self, corresponding to the expansio

and eventual contraction of the material universe in evidence today.


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According to the standard scientific Big Bang model of the origin of the universe, the Big Bang wa

he explosive expansion of a pre-existent primary state consisting of an ultra-dense concentration ofmass-energy.12 Yet those scientists who accept this model have refused to speculate on where, why

and how such an ultra-dense concentration of mass-energy came to be in the first place. That, theyay, is beyond the purview of empirical science; and of course it is.

have to wonder, however, why these scientists so easily accept the idea of a pre-existentsingulari

but have been so unwilling to hypothesize the creation or emanation by a transcendent Mind ofudden initial burst of Energy that subsequently resulted in the formation of expanding matter by a

process of energy-matter conversion. Is it simply to avoid allowing the possibility of a supernaturanitiated cosmogeny? Is it possible that the Big Bang cosmology of contemporary physics is merely

an ideational framework constructed to avoid acknowledging a supernatural Origin and to supportnstead a materialistic metaphysics?

Whatever the answer to that question might be, let us now depart from the traditional materialistic

model, and make a bold and adventurous enquiry into the possibility that it might have been (Divin

Energy that started it all, and lets see where this theory takes us. If we hypothesize that it was the

appearance of a sudden flash of Divine Energy that precipitated this expanding universe, we must aWhat kind of Energy could result in a material universe? In other words, how might such a burst

Energy have manifested? Mightnt it have been an immense burst of what we have come to callelectromagnetic radiationin other words, Light? Light certainly would fit the requirements! An

uch a beginning would not only provide a confirmation of the account found in many religious

documents; it would clearly account for the initial heat and expansion known to have been producen the earliest stages of the universes origin.

Scientists of our contemporary world have not seriously considered this theory, however. Rather th

positing a spiritual source, or even a radiant energy source, their immediate instinct is to suppose thhere was an original phenomenal entity that somehow blew up, scattering matter throughout the

ength and breadth of space-time. But, just for the purpose of following out this theory to its logicalends, let us imagine for a moment that in the beginning there was a supernaturally produced burst o

high-energy light, and examine whether or not the existence of space-time and this material universcould possibly have formed and evolved from that initial Energy burst.

Anyone familiar with the peculiar nature and behavior of light must be profoundly struck by the

tubborn incomprehensibility of this unique and elusive stuff. Many scientists and philosophers o

he ages have sought to comprehend the nature of light without success, among them Albert Einstei

Though Einstein made extraordinary discoveries involving lights invariable speed, and itscorpuscular nature, he was never able to fathom just what this stuff called light is. In 1917, lon

after the publication of his Special and General Theories of Relativity, he wrote: For the rest of my


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ife I will reflect on what light is! 13 ; and thirty-four years later, in 1951, he admitted: All the fiftyyears of conscious brooding have brought me no closer to the answer to the question, What are ligh

quanta [photons]? Of course, today every rascal thinks he knows the answer, but he is deludinghimself. 14

Why is light so difficult to comprehend? Because Light is a miraculously endowed substance; it

contains in itself the ability to transform itself into what we call material particles. And, even thowe can describe and predict this transformation, it is clearly an a priori capability that can only be

described as miraculous. In addition, light, by its very nature, expands from its source at a constaand absolute 186,000 miles/sec. Space-time is measurable only in relation to the absolute speed of

ight radiation. So, if the initial appearance of light created space-time, those space-time parameterwould have expanded at the rate of 186,000 miles/sec. Space-time, it seems, is merely an effect of

ight, and as it expanded, that light cooled and transformed itself into material (mass-bearing)particles, and the expansion rate of the material universe decreased accordingly.

Light, or electromagnetic radiation, does not consist of matter; that is, it has no mass, but is an

nsubstantial, though ubiquitous, form of energy. Nonetheless, in its most energetic states, it is

convertible into matter; and vice versa. This is due to the now well-known interconvertibility of

mass and energy, according to Einsteins formula: E=mc2. For example, when an electron bound tonucleus makes a quantum jump from a higher energy level (orbital) to a lower one, it gives off th

ame amount of energy in the form of a photon of light. When an electron and a positron (itsantiparticle opposite) collide, they both annihilate in a flash of light (photons). When a proton and

antiproton collide, they are both annihilated in a flash of light (photons). Why are mass and energy

nterconvertible? No one knows. Apparently, these particles and antiparticles are merely returningheir ground state. From light they came, and to light they must return.

Visible light, as we all know, forms but a small segment of the electrical and magnetic field that

extends outwardly from its source in wavular undulations of varying frequencies and wavelengths,called the electromagnetic (EM) spectrum. In the vacuum of space, EM radiation travels nearly 300

million meters (186,000 miles) per second, or 670 million miles per hour; and can be variouslydescribed and labeled according to its different wavelengths. But, as Albert Einstein has shown, it

also measurable as tiny packets orquanta of energy calledphotons, measured according to theirenergy in electron volts (eV). Light can be described either as a wave or a particle, depending on th

method used to measure it. And though no one seems able to rationally describe or account for thiswave-particle duality, in order to make some verbal sense of it, we say that EM waves are associate

with, orcomplementary to, the light quanta known as photons. Oddly enough, matteralso possesse

his characteristic of wave-particle duality, suggesting a certain affinity between light and matter.

The entire EM spectrum includes cosmic gamma rays, x-rays, ultraviolet light, the visible spectrum

nfrared, microwaves, radar, FM radio, AM radio, and Direct electrical current; ranging in wavelen


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from 10-15 (a point with fourteen zeros, and then a one) of a meter to indefinitely long. At one end ohe EM spectrum, this charged field vibrates as short transverse waves of very high frequency; thes

are the gamma-rays and x-rays. At the other end of the spectrum, wave lengths can be indefinitelyong and the frequencies very low; these are the radio and long-wave radio waves. In between the h

and low-frequency waves of this spectrum are varying EM wavelengths such as those of visible lighVisible light is but a small portion of the EM spectrum, consisting of wavelengths from 0.4 to 0.7

micrometers (one millionth of a meter)i.e., about half the length of a bacterium.

As in all wavular phenomena, the shorter the wavelength, the higher is the waves frequency; and thonger the wavelength, the lower is the waves frequency. Frequency is measured in units called he

abreviated Hz.), after the nineteenth century German physicist, Heinrich Hertz. One hertz means ooscillation per second. For example, radio waves in AM broadcasting have a wavelength of 300

meters, and vibrate at the frequency ranging from 530 kilohertz (530,000 hertz) to 1.6 megahertz1,600,000 hertz). By contrast, gamma rays, with the extremely short wavelength of

0-15

meter, may have the incredible frequency of 300 Ehz (one exahertz=one quintillion [1018

] hert

Though light is energy, and massless, it can be converted, or transformed, into mass-bearing materi

particles (according to the formula: E=mc2). In fact, high energy, short-wavelength light (such as a

gamma ray) routinely decays spontaneously into particle-antiparticle pairsand vice versa. When wpeak of high-energy light as an EM wave, we speak of it as high-frequency (300 Ehz), short

wavelength (10-15 m) radiation; when we speak of it asparticulate, orcorpuscular, we must regard as consisting of photons, each photon with an energy in the realm of 1.24 MeV (million electron

volts).

Gamma rays, then, are the highest frequency EM waves, consisting of the highest energy photons, s

far discovered. These waves originate in the nuclei of atoms, and may be released by nuclearexplosions. They can also be produced in certain laboratory experiments, for example, by certain

adioactive materials, or when a particle and an antiparticle annihilate each other. Conversely, gammays are capable of decaying spontaneously into particle/antiparticle pairs, such as an electron and a

positron. Gamma rays also exist naturally throughout the cosmos, even showing up in the formationerrestrial lightning bolts. In 1997, astronomers using the Compton Gamma Ray Observatory (GRO

atellite, found evidence for a gigantic, diffuse halo of gamma rays around our own Milky Way galhat they are currently endeavoring to know more about.; and distant cosmic gamma ray bursts appe

almost daily to astronomers telescopes.

Cosmic gamma ray bursts are brief bursts of high-energy light that come to us from up to 12 billion

ight-years away (in other words, light that was emanated 12 billion years ago). Astronomers have

peculated that they are from distant supernovae, giant collapsing stars in the midst of their death-hroes; although researchers could find no supernova associated with a 2006 burst observed by

NASAs Swift satellite. In March of 2008, the same NASA satellite recorded the brightest explosi


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ever seen when a massive star 7.5 billion light-years away collapsed to form a black hole, drivingpowerful gamma ray jets outward. Such cosmic gamma ray bursts are so energetic that their

brightness is equal to the brightness of all the stars of the entire universe combined. One burst of 1econds duration can release more energy than the light emitted by our sun in its entire 10 billion-y

ifetime.

As we earlier suggested, it is possible that all the matter in this universe originated from apectacularly large burst of high-energy light, or electromagnetic radiation; but is such an evolution

from light to matter, possible? Yes; as we have seen, it is. It is possible and highly probable that, invery earliest moments of the Big Bang, in that unimaginably hot, spreading radiation field, some of

he densely packed, intensely active, high-energy photons spontaneously decayed (transformed) intmass-bearing particles and antiparticles. Spontaneous decay is a common fate of high-energy photo

uch as gamma rays. And, while nearly all of the resulting particle/antiparticle pairs created byphoton-decay would have been annihilated upon contact with each other, as it happens, there was a

light disparity or asymmetry15

in the total number of particles over antiparticles; and for thateason, there would still have been one-in-every ten billion particles remainingin the form of

electrons, protons, and neutronsto constitute the building blocks of the entire material universe.

Such a real possibility lends credence to the theory that a sudden burst of (Divine) Energy in the forof an intense field of electromagnetic radiation, and not the explosion of a pre-existent super-dense

peck of condensed mass-energy, constituted the origin of our universe. But, of course, such a BigBurst theory could be regarded as a scientifically viable alternative to the Big Bang theory only a

non-falsifiable speculation, one not subject to experimental confirmation. Both possibilities are

equally plausible, and equally unconfirmable. Even the Cosmic Background Microwave Energy thwas detected by Penzias and Wilson might be equally cited as evidence for either the Big Burst

cenario orthe Big Bang scenario.

We may suppose, further, that what we callspacetime is a correlate of light and its proclivity for veapidly spreading itself in all directions. Where there is extension, there isspace; where there is a

equence of events, there is time. And while time and space are relative to the speed of light, lighttself, the primary stuff of the universe, is the sole constant by which time and space are measured

Like Einstein, we can describe and measure it, but we struggle unsuccessfully to know and understaust what it is.

Now, if it was a sudden pulse of Divinely produced Energy that created the universe, it would have

have been a tremendous amount of Energy. We know this because of Einsteins formula which

declares that the amount of initiating Energy that would account for all the mass in the universe wo

have to have been the product of all the mass in the universe times the speed of light squared. I donknow how much mass the universe contains, but you would have to multiply that figure by 448,


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900,000,000,000,000 (the speed of light squared in mph) to get the amount of Energy required toproduce it. It is easy to see that it would have to have been quite a burst of Energy!

Such an immense burst of electromagnetic energy would no doubt follow the same progressive

development as that suggested by the physicists who advocate a natural origin of the universe: Inhe first moments, expanding at the speed of light, some of that Energy would be converted to parti

antiparticle pairs, most of which would annihilate, and some of the remaining matter in the form ofquarks, along with their interacting gluons, would combine to form protons and neutrons, which, in

urn, would attract electrons to form elements such as hydrogen and helium, thus slowing theuniversal expansion as mass increased. Is such a scenario possible? Or plausible? I dont know. I

eave it for those scientifically trained experts familiar with the properties and possibilities of high-energy radiation and the intricacies of nucleosynthesis to determine. For my part, I only know for a

certainty that this universe is a product of the Divine Energy of God, breathed into existence by Hisoving grace.

We must ask ourselves: How could such a thing as an immense and awesomely productive burst o

ight come to be where before there was nothing? Can a burst of light occur without a physical

ource? This same question presents itself, whether it is the pure energy of light we speak of, or a

uper-dense entity (singularity) about to explode, or a fluctuating quantum vacuum spontaneouslyprouting universes.

There could have been no naturalcause, for there was no nature as yet. There could have been n

material cause; for there was no material anything as yet. There could have been no place for

uch an event to occur, for there was no space as yet. There was nowhen for it to happen, forhere was no time as yet. Only now we are able to place it at the beginning of time by counting back

earth years to that beginning. In attempting to speak of the origin of time, space, and mass-energy,our very language, our calculations, become meaningless, having no reference or basis. Can

omething appear without a cause? Why no, of course not. But can something appear without anaturalthat is, material, cause? Well, it had to have, didnt it?

The Light-Energy that emanated from God [Spirit] at the moment of Creation around 14 billion yea

ago was, and is, aspiritualsubstance. The materialuniverse which developed from it is still apiritualsubstance, though we call it material due to its form, mass, and apparent substance. The

differentiation betweenspiritualand materialis imaginary, is non-existent; matter is Energy, andEnergy is Gods Light-breath. Nothing exists but God, whether manifest or unmanifest. All matter

all that we experience as the world about us, including ourselvesis born of the Divine Light.


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IV.

Conclusion: The Undivided Self

Clearly, this entire material universe is ensouled; it is a universe contained in and consisting of a

iving Field of Consciousness-Energy; it is an all-pervasive Field of Soul and form-producing Eneremanated from an absolute and eternal Source. How do we know that this is so? Manyindividuali

ouls haveseen, experienced, this truth within their own consciousness in the contemplative state.When the mind is stilled and made receptive to that revelation, the all-pervading Consciousness-

Energy reveals itself as the eternal Source of our own awareness, the eternal I AM, as well as theSource of the Energy that constitutes our bodies and all other matter.

Those who have seen into their own eternal reality have realized that both the subtle Soul and the

gross Matter are emanated, or radiated, from the Divine Mind. This is why the mystic, experiencinhis identification with the Divine Mind, experiences himself, not simply as Soul, but as an illimitab

awareness that is both universal Soul anduniversal Matter. Matter and Soul are both projections o

the Divine Mind. The unmanifest Light and the manifested Light together form all that is.

Ultimately, they are one, as they both derive from the same Divine Consciousness. In the end, whethe universal cycle comes to an end, the projected Energy of which matter consists and the projecte

Soul of which individualized souls consist are both resolved back into the one Consciousness of thDivine Mind.

But how explain the separation between the soul and the body at death? It seems quite certain tconsciousness withdraws from the body when the heart stops beating, that consciousness and ene

hen go their separate ways. And that seems to imply a real, absolute, duality. But it is just the maof the Divine Mind. By analogy, think of what happens when you wake from a dream: Your o

consciousness of Self remains even when the dream vanishes. Who you thought you were in dream is seen to have been an illusory identity; but You remain. The dream scenery is vanished t

Where did it go? It never really was. It too was only your own consciousness, appearingas foLikewise, in this universe, matter is the Divine Consciousness appearing as Energy, appearing

form. In the spatio-temporal world, bodies live and die; but I have seen that, in the Eternal, life death no longer stand apart.

We all know what Descartes thought about the apparent duality of body and spirit. But I would

him, Have you ever seen ice cubes floating in water? Are they two things or one? There seems to

wo different substances, since each is clearly separate from the other; but no, it is one substance

wo different states. When I was immersed in the unitive vision, I wondered Where is the templehe body)? Which is the imperishable (soul), and which the abode (the body)? For there was to

een no separate body-temple with an imperishable soul within. There was no division to be foun


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all. All is Consciousness-Energy in this Divine vision! And all of it is imperishable. It is only variousshapes, or forms, that are so changeable and perishable; but the Essence is one.

The Divine Mind, being the productive aspect of the One, is beyond time and space, and

manifestation; It is the eternal Identity of all that exists. It transcends the universe, while constituthe essence of the universeas a dreaming human mind transcends its dream-images, wh

constituting the essence of those images. Consciousness is not the property of matter, or of ndividual being; it is not produced by any material process; but rather is the hidden producer of

matter and all processes. It is the fundamental nature of Being, the foundation of the phenomeuniverse, the Light of the Projector that flashes its images in the space-time dimension which we kn

as the universe. The projected human images on this screen are embedded in and limited by time pace, and are only able to know the eternal Consciousness by following their own consciousn

back to its Divine Source, where they will awake to their own eternal Self, beyond time, beypace.

The mystics of past and present, who have seen into their own timeless Reality, have described th

projection of this universe as an emanation of Consciousness-Energy by the eternal One.

This understanding is expounded in the teachings of the Tantric scriptures dating back to the 9th

century C.E., where Shiva is translated as the One, and Chit-Shakti is literally translated asConsciousness-Energy, as in this from the Spanda karika:

He knows the true Reality who sees the entire universe

as the play of the Chit-Shakti of supreme Shiva.

We are made of the Consciousness-Energy that began the universe, the field of Consciousness

and Energy that erupted from the Divine Mind at the Big Bang, Big Burst, GreatRadiance, or whatever you wish to call it. And the true Origin, Source, and initiatorof that

field of Consciousness-Energy, is the One. All that exists is His. It is His projection, Hisexuberant radiation. Nothing else exists but that One. Our sense of I too is Him. I am the

one and only I that is. My consciousness is His consciousness. My body, as well as thewhole universe, is His manifest form. I and the Father are one.

Jesus said, I am the Light that is over all things. I am all: From me all has come

forth, and to me all returns. Split a piece of wood; I am there. Lift up the stone,and you will find me there. 16

Unfortunately, many believe that this is a truth that applies only to one unique historical figure;

but it is a universal truth, a truth for all, and a truth to be realized: Iam not merely this body,not just this spark of consciousness, nor merely the entire manifested universe; I am the Source


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of the universe, and the universe itself. I am both the subject and the object. There is nothingelse here but I AM. This is what the great Shankaracharya said:

The fool thinks, I am the body. The intelligent man thinks, I am an individualsoul united with the body. But the wise man, in the greatness of his knowledge

and spiritual discrimination, sees the Self as [the only] reality, and thinks, I amBrahman. 17

I am that Brahman, one without a second, the ground of all existences. I make allthings manifest. I give form to all things. I am within all things, yet nothing can

taint me. I am eternal, pure, unchangeable, absolute.

I am that Brahman, one without a second. Maya, the many-seeming, is merged in

me. I am beyond the grasp of thought, the essence of all things. I am the truth. Iam knowledge. I am infinite. I am absolute bliss.

I am beyond action; [I am] the reality which cannot change. I have neither part norform. I am absolute. I am eternal. Nothing sustains me, I stand alone. I am onewithout a second.

I am the soul of the universe. I am all things, and above all things. I am onewithout a second. I am pure consciousness, single and universal. I am joy. I am

life everlasting. 18

* * *

NOTES

1. Enneads, V.1.10: The Three Initial Hypostases.2. Ibid.,, I.8.2: The Nature and Source of Evil.

3. Ibid., IV.3.24: Problems Of The Soul (I)

4. Ibid., III.2.1-13: Providence: First Treatise.

5. Ibid., III.3.4: On Providence (2)Enneads, IV.4.2-3:Problems of the Soul.


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6. Ibid., III.1.8: Fate.

7. Ibid., II.3.9: Are The Stars Causes?8. Ibid., IV.4.2-3: Problems of the Soul (1)

9. Ibid., IV.7.34-35: The Multiplicity of the Ideal Forms.

10. Ibid., IV.4.2-3: Problems of the Soul (1)

11. The experience of union, or mergence of the soul and the Divine Mind, does not

cause the universe to actually disappear; for those not experiencing this soul-annihilation, the wocontinues on as before. In fact, the world continues to exist even for the person experiencing the

Divine Mind; its just that he/she is no longer consciously aware of it. For that person, all motion ceased; [but[ everything continues.

12. Energy is usually defined as the capacity [of matter] to perform work as a result of its

motion [kinetic energy] or its position in relation to forces acting on it [potential energy]. But ifenergy is a capacity of matter, matter is by definition prior to, and fundamental to, Energy.

However, thats not correct. Energy is prior to, and fundamental to, matter! The notion that matter ifundamental is the erroneous conceit of materialism. Not only is Energy fundamental, it is Divine;

s the outflowing breath of God. Matter is Energy appearing in a transiently stable state. Matter is

disguise of Energy. Matter is Energy in the guise of form, of substance. But examine it: it is nothinbut insubstantial Energy (though it is in a relatively stable state). Why is it important to know this?

Because the materialists have convinced us for centuries that this world has no connection with Godhat there is no such thing as God; that there is only this material world (that just happens to be here

But the truth is: there is nothing but God; and He appears as this universe and the creatures whowitness and take part in it.

13. Arthur Zajonc, Catching The Light,N.Y., Bantam Books, 1993; p. 256.

14. Ibid.,p. ix.

15. The concept in physics that every particle has an antiparticle with an opposite charge i

called particle symmetry; and there are also several theories to account for the breaking of this

ymmetry in the early universe. It is interesting to note that this idea of opposite but symmetrical ps reminiscent of (and possibly related to) the duality experienced in mystical vision whereby all

elative states of consciousness are composed of opposites, such as love/hate, ahead/behind, life/de


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oy/sorrow, I/Thou, etc. All relative states of consciousness are seen to be composed of theseopposites; yet in the mystical experience of Unity, there is a conjunction, or marriage of all oppos

n the one absolute Consciousness, which transcends (though it is the source of) all relative consciotates.

16. The Gospel of Thomas, 77.

17. Shankaracharya, The Crest-Jewel of Discrimination, trans. by Swami Prabhavananda &

Christopher Isherwood, Hollywood, Vedanta Press, 1947; p. 58.

18. Ibid.,p. 118.

* * *

APPENDIX A:

PLOTINUS AND VEDANTACopyright May, 2009 by Swami Abhayananda

The experience of ones identity with the Eternal is an ecstatic and totally blissful experience; it isonly when one tries to rationally explain it to oneself that it can appear baffling and inexplicable. It

becomes imperative for the person having experienced so radical a departure from the normaleveryday subject-object perception to fit that experience into some kind of rationally acceptable

deational framework that makes some sense. In most cases, one adopts the metaphysical framewor

raditional to ones own culture or to that framework with which one is most familiar. In some caset is the familiar that one turns away from, especially in those cases where the familiar tradition is

archaic or has become corrupted in some way. Let us examine, then, some of the different

metaphysical frameworks that mystics of both East and West have constructed, in order to sort themout one from the other, and judge each one according to its soundness in the light of our present-day

understanding.

The mystical experience of ones eternal and all-pervasive identity undoubtedly occurs to people ofboth East and West; and, while the question of whether it was the East or the West, India or Greece

hat served as the birthplace of a mystical metaphysics is an intriguing one, it is one which will

probably never be resolved. It is my belief that the similarities between the metaphysics of Eastern

mystics and Western mystics are due to the commonalities of the mystical experience itself rather thany philosophical interchange between East and West; but there was no doubt some opportunity for

uch interchange occuring in the remote past, and this contact should be acknowledged.. There areecords of commercial trade between India and Mesopotamia from around 2500 B.C.E., and betwee

ndia and Greece going back to the tenth century B.C.E. The teachings of the early Upanishads


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presumably reached Greece around the 6th century B.C.E., during the time when both countries werpart of the Persian empire and enjoyed increased commerce with each other. There were no printed

ranslations of Sanskrit works at that time that we know of1; and so any religious or philosophicaldeas would have to have been shared verbally between travelling religious scholars, probably with

mediation of an interpreter. That would certainly lessen the possibility of a detailed transmission ofmetaphysical ideas; nonetheless, the possibility exists of an Indian influence upon the earliest Ionia

Greek philosophers such as Thales (624-545 B.C.E.), Pythagorus (572-512 B.C.E.), Xenophanes (5470 B.C.E.), Parmenides (540-480 B.C.E.), etc., who in turn had great influence upon later Greek

philosophers such as Socrates and Plato.2

There was much mutual interchange between East and West thereafter, and the philosophies of Plat427-347 B.C.E.) and later Plotinus (205-270 C.E.) no doubt quickly travelled Eastward and wielde

heir own influence upon the shores of India as well as around the world. Buddhist texts did noturface until around the fourth century C.E.a century to a century and a half after the time of

Plotinusand so had no influence during the classic Hellenic or the Neoplatonist period.

We must remember, when discussing the early mystical philosophies, that most of the important

discoveries about our universe, our world, and our place in it, have occurred only in the last few rec

centuries; and that mystics and philosophers of the time of the Upanishads, or of Plato and Plotinusand even of Shankaracharya (b. ca. 686 C.E.), lived in a relatively Dark Age when knowledge of th

nature of the phenomenal world was extremely rudimentary. These philosophers viewed the visibleuniverse as a series of concentric shells in the manner described be Ptolemy; the sun revolved aroun

a flat earth; the sublunar spaces were filled with demons and angels; the heavenly bodies revolved o

he inner surface of an earth-surrounding globe; the physical body was composed of the five elemenincluding aether); life was generated by decay; and no one guessed that the universe was expandin

or imagined that energy and mass were interconvertible, or could even dream of Darwinian evolutioBut some things were the same as they are now: the differences between mind and matter were just

apparent as they are today; and life and death still had the same dissimilar characteristics.

The existence of an individual life-force or soul that animated material bodies was no doubt inferreby early homo sapiens, and quickly became one of the most evident of realities among the people o

early civilizations. This belief in the existence of souls began thereafter to play a prominent role inphilosophies of advanced minds everywhere. And it seemed reasonable to some to assume that a

previously existent soul could be reincarnated in a newly-born body. This concept, of theransmigration or reincarnation of souls, appears early on in both the philosophies of the East and o

he West, but it is not certain where it originated. Herodotus thought it may have originated in pre-

dynastic Egypt. In any case, reincarnation forms an integral part of the early Upanishads (1000-800

B.C.E.), and theBhagavad Gita (ca. 500 B.C.E.) of India, where it was and is regarded as a processexperience-gathering toward the purification and eventual liberation of the soul.


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This idea appears also in Greeece in the Orphic tradition (7th and 6th century B.C.E.), and washereafter adopted by Pythagorus, and later Plato. The notion of reincarnation, and the eventual

iberation of the soul, was already common in Greece by the time of Plato, and in Platos DialoguePhaedo, Socrates was depicted affirmatively discussing this notion with his friends on the night of h

execution. Centuries later, Plotinus took up the reincarnation idea as a central doctrine of his ownPlato-inspired metaphysics. It was an idea that was widely accepted in the East, Near-East, and We

alike during those early years. There is evidence that it was an accepted doctrine of esoteric Judaismas well, most particularly in the Essene sect, and that it was acknowledged as a reality by Jesus and

members of the early Church, most notably by the Alexandrian theologian, Origen (182-251 C.E.); he doctrine ceased to have a position in Christian theology when it was declared anathema to faithf

Christians at the Fifth General Council convened by emperor Justinian in 553 C.E.

n the earlier Upanishads, connected by lineage to the more archaic Vedas, Aranyakas, andBrahmanas, the nature of the individual soul was seldom mentioned, and rarely well-defined. The

Upanishads are among the earliest recorded utterances of men who had experienced the Eternal asheir own essential identity, but they do not comprise a consistent homogeneous system of thought;

ather they are individual treatises by individual authors, often separated widely by time and place o

origin. In one of the later Upanishads, the Maitri Upanishad, the narrator, Prajapati, after a lengthy

explanation of the Divine Self (atman), acknowledges briefly the existence of the individual souljiva):

Yes, there is indeed a soul, composed of the elements,who is bound by the good or bad

effects of actions, and who, born again from these good or bad effects, rises or falls in its

wanderings under the sway of duality. This human soul is under the power of Nature(Prakrti) and its conditions, and thus it falls into confusion. Because of this confusion,

the soul cannot become conscious of the God who dwells within, and whose power givesus the power to act. The soul is thus whirled along the rushing, muddy, stream of Nature,

and becomes unsteady and uncertain. It is filled with confusion and full of desires,without concentration, and agitated with pride. Whenever the soul has thoughts of I

and mine, it binds itself to a limited sense of selfhood, a limited identity, just as a birdis bound in the net of a snare. 3

There was little in this Upanishad, however, to metaphysically link the soul to Brahman or to provi

a real sense of its nature. For that, we must turn to the Svetasvatara Upanishad, where a more unifiand carefully thought-out picture is presented:

I sing of Brahman: the subject, the object, the Lord of all!

Hes the immutable Foundation of all that exists;Those souls who realize Him as their very own Self,

Are freed forever from the need for rebirth.


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The Lord is the Foundation of both aspects of reality:

He is both the Imperishable and the perishable, the Cause and the effect.He takes the form of the limited soul, appearing to be bound;

But, in fact, He is forever free.

Brahman appears as Creator, and also as the limited soul;He is also the Power that creates the appearance of the world.

Yet He remains unlimited and unaffected by these appearances;When one knows that Brahman, then that soul becomes free.4

. . . Within the Cycle [of existence], in which all live and seek rest,

The swan-like soul wanders restlessly;It thinks its separate and far from God,

But, by His Grace, it awakes to its identity with Him.5

When that Lord, who pervades all the worlds everywhere,

Gave birth to the first motion, He manifested Himself as creation.

Its He alone who is born in this world.He lives in all beings; its only Him everywhere.

. . . Those who have known Him say that,

While He manifests all worlds by His Power,

He remains ever One and unchanged.He lives as the one Self of everyone;

Hes the Creator and Protector to whom all beings return.6

Clearly, Svetasvataras vision is identical in all respects to that of Plato and Plotinus. Only thewords are different owing to the differences in language. When we come, much later, to

Shankaracharya, however, his emphasis on the illusory character of the world and the individualoul makes for some difficulties of interpretation. Here is a simplified comparison between the

metaphysical terms of Shankaracharya and Plotinus:

Shankaracharya PlotinusBrahman The One

Maya (Ishvara) The Divine Mind (Nous)

Jiva Soul

Jagat The material world

While the Upanishads declare that the universe emanates from, subsists in, and finally merges


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nto Brahman, for Shankaracharya, the universe is a superimposition upon Brahman producedby Maya.7 According to him, it is we, as both effects and instruments of Maya, who

uperimpose this apparent world upon Brahman. For, by the superimposition of the ego-senseupon the Atman, an entire world of multiplicity becomes superimposed on Brahman. In short,

t is the false ego, the subjective I-sense, which automatically superimposes an illusoryuniverse of objects on the real substrate that is Brahman. And, when this I-sense vanishes, the

universe also vanishes, according to Shankara:

The Selfcan be directly realized as pure Consciousness and infinite Bliss. Itsappearance as an individual soul is caused by the delusion of our understanding and has

no reality. By its very nature, this appearance is unreal. When our delusion has beenremoved, it [the soul] ceases to exist.8

Plotinus refers to the creative Power of the Divine Mind asNous; Shankaracharya refers to it as

Maya. For him,Maya was that creative Power by which Brahman (the One) appears as formand individualized consciousness. Plotinus would not, I believe, have objected to this

characterization being applied toNous. Plotinus raying out of the Divine Mind is not

different from Shankaras projection ofMaya; though Plotinus may well have taken issue with

Shankaras concept of the superimposition of the universe upon Brahman(vivartavada).Their words and images were different, to be sure; but words can only serve tosuggestthis

mysterious process after all! The eternal Reality does not lend itself to brilliant clarity of verbaldescription.

Shankaras view is basically black and white, whereas Plotinus vision is of graded shades ofwhite. For Plotinus, there is a gradation toward non-being as the outgoing radiation from the

Divine Mind diminishes; but Shankara sees the eternal Brahman (the One) as the sole Reality,and all that follows from Its creative Power, Maya, as illusory, unreal (mithya). From an

absolute standpoint, Shankaras view is unassailable; for, so long as one accepts his terms, onehas no problem in regarding everything but God as unreal, illusory. Plotinus, too, insists on the

primacy of the One (Brahman) as the eternal source, unity, and repository of all multiplicity,and therefore as the sole Self, and ultimate Reality, of all; but he also regards all multiplicity as

possessing a phenomenal reality by its inclusion in the radiance of the Divine Mind; and notmerely the product of a private illusion.

Shankaras philosophy is often said to be epitomized in this one saying of his:

Brahma satyam

Jagat mithyaJivo brahmaiva naparah


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Brahman is the Reality;The phenomenal universe is merely an appearance;

The soul is, in fact, nothing but Brahman.

find it difficult to find in this statement any disparity with the vision of Plotinus. Perhaps it isimply Shankaras stark delineation between what is eternally real and what is merely

phenomenal (vyavaharika) that leads many to reject his analysis. I doubt that Plotinus wouldagree with Shankaras assertion that, while the soul possesses the ability to transmigrate, it is in

fact nothing more than an illusion that vanishes when its substrate (Atman, the Self) is revealed.Plotinus regards the soul as a God-produced emanation; Shankaracharya treats it as a God-

produced illusion. And yet, in allpracticalrespects, Plotinus and Shankaracharya are seen tobe in perfect agreement. Shankaracharya regarded whatever is not the permanent, unchanging,

eternal reality (Brahman/Atman), as unreal (mithya), illusory. This is not ultimatelycontradictory to Plotinus, who also regarded the One as the sole Reality, and all that is

manifested by the Divine Mind, including Soul and Matter, as a radiation, a thought-emanation that manifests a phenomenal but ultimately non-eternal reality.

We must acknowledge that both Shankaracharya and Plotinus were illumined seers, and knew

ntimately the one Reality behind all appearances. There is no doubt that both men came to the direknowledge: I am the eternal One by whom and in whom all exists. And the central and most

mportant message of both Shankaracharya and Plotinus was the message of all authentic seers of thTruth: Realize the Reality for yourself! Renounce all transient and illusory appearances and focus

upon the Eternal. Know your lasting and permanent Self, where all knowledge and all Bliss resides

and free yourself from the snare of ignorance and repeated birth.

* * *

Notes:

1. The Upanishads were translated from Sanskrit to Persian in 1657 by Dara Shikoh;translated into Latin by Duperron in 1801; translated into German by Schopenhauer in

1818; and translated into English by Max Muler in 1879-1884.

2. For a scholarly, informative, and well-documented treatment of the historical themes inthis article, see Thomas McEvilley, The Shape of Ancient Thought,N.Y., Allworth Pre

2002.

3. Maitri Upanishad,4. Svetastatara Upan., I:7-10; II:15.


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5. Svetasvatara Upanishad, I:1-3, 6.

6. Ibid., II:16; III:2.

7. Maya originally meant simply that which is made, derived from mayin, or

maker; but has come in recent times to mean illusion, or the Divine producer ofillusion, thanks largely to Shankaracharya.

8. Shankara, Vivekachudamani, trans. by Swami Prabhavananda and Christopher

Isherwood; Hollywood, Vedanta Press, 1947; p.64.

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